Charles Chan - Confucianism in a Global Context

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The Hong Kong University of Science and TechnologyDivision of Humanities

HUMA 4700 Confucianism in a Global Context

Fall 2012

Room 4333Tues & Thurs 9:00-10:20

Professor Charles W.H. Chan

Office hours: Tues & Fri 10:30-12:00Office: Rm. 3353, Tel.: 2358-7765, E-mail: [email protected]

Objectives:

This course is designed to introduce Confucianism as a major intellectual tradition notonly in China and East Asia, but also in the global age of today.

Description:

Confucianism had repeatedly been blamed for the backwardness prevalent over theentire East Asian region for more than a century ever since the intrusion of theWestern powers in the mid-19th Century. However, starting from the 1970s, asscholars have increasingly turned to it in explanation of the remarkable economic,social and cultural growth in almost all of the countries in the region, namely Japanand the so-called four little dragons, there has been a tremendous upsurge of interestin the Confucian tradition, which, rather ironically, has now been characterized asgoing through a creative transformation.

What is even more striking is that not only has Confucianism generally beenperceived as the key to some of the dynamic forces that underlie the contemporarysuccess of the East Asian region, but it has also gradually been recognized as a

living tradition that has indeed moved into the Western world along with the EastAsian Diaspora, making it very much an active participant in the larger globalcommunity. Its potential impact on the world can well be detected from suchtestimony as the one given by a Western scholar who proclaims himself as a BostonConfucian, which states that the Confucian tradition is one of the great intellectualachievements of humankind.the Confucian Dao represents one of the supremehuman systems of study, contemplation, speculation, and action.

Whether for the purpose of understanding the modes of thought of the Chinese,the Korean, the Japanese, or that of the East Asians as a whole or for the simplereason that it is already one of the major intellectual traditions of mankind the

significance of which is comparable to that of Christianity, Judaism, Islam, Buddhismand Hinduism, Confucianism is definitely something worthy of serious study in the


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world today.

To introduce students to this ancient and yet living tradition, this course will firstadopt a historical approach. Following a chronological order, it will focus on themost influential Confucian thinkers whose thoughts have significantly shaped the

tradition. These surveys will not only simply show the unfolding of Confucianismthrough its ebb and flow, but also demonstrate how the tradition has indeed originated,consolidated, reformulated, adapted, transformed, revived and rejuvenated. Toaccount for these developments in the most effective way, the thoughts of theseeminent Confucian thinkers will, of course, have to be studied against the complicatedhistorical background from which they emerged, which necessarily include suchintertwining factors as the economy, society and politics of their times.

The course will also adopt intercultural and comparative approaches for the veryreason that the history of Confucianism is, in actuality, both an international andintercultural phenomenon. Rather than purely a tradition indigenous to China,

Confucianism has long been enthusiastically appropriated by generations of thinkersin Korea and Japan and, more recently, by scholars and thinkers in the West as well.

Their persistent efforts to reinterpret the tradition adopted from China is indeed themost enduring and powerful force that enables Confucianism to continue to grow inforeign lands. On the other hand, in order to spread and grow, consciously orunconsciously, it is not infrequent the case that Confucianism adjusts itself to thevarious cultural environments in which it is placed. To explain these adaptations,cultural factors will have to be taken into consideration.

Apart from these contextual approaches, textual analysis will also be employedwhen looking into the thoughts of the major Confucian thinkers in China, Korea and

Japan. Though in translation, primary sources, such as excerpts from the ConfucianFive ClassicsandFour Books, will not only be used when giving lectures, but also berequired to be studied by students in preparation for tutorial sessions, in order toensure that an original understanding of the tradition will ultimately be gained.

Preliminary Schedule of Lectures:

Weeks Dates Topics Recommended readings1 11 & 13 Sept Introduction Yao, An Introduction to

Confucianism, 1-15.Berthrong,Transformation of theConfucian Way, 1-12.Rozman,The East Asian Region:Confucian Heritage and Its ModernAdaptation, 3-42.

2 18 & 20 Sept Early Chinese religious &philosophicalorientations: theritual-musical traditionbefore Confucius

Schwartz,The World of Thought inAncient China, 16-55.

3 25 & 27 Sept Confucius as transmitter andinnovator

Yao, An Introduction toConfucianism, 1-15.


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Characteristics of his socialand political philosophy ascompared to Mohism, Daoismand Legalism

Berthrong,Transformation of theConfucian Way, 15-22.Schwartz,The World of Thought inAncient China, 56-134.

4-5 4, 9 & 11 Oct The defenders of the Way:

Mencius and Xunzi

Yao, An Introduction to

Confucianism, 68-83.Berthrong,Transformation of theConfucian Way, 23-34.Schwartz,The World of Thought inAncient China, 255-320.

6 16 & 18 Oct Responses to challenges fromNeo-Daoism and Buddhism I:Cheng-Zhus version ofNeo-Confucianism

Yao, An Introduction toConfucianism, 96-108.Berthrong,Transformation of theConfucian Way, 86-114.

7 25 Oct Responses to challenges fromNeo-Daoism and Buddhism II:

Yangmings version ofNeo-Confucianism


8 30 Oct & 1 Nov The Confucianization of theKorean society and theadoption of the Cheng-ZhuNeo-Confucianism as stateorthodoxy


9 6 & 8 Nov The Four-Seven Debatebetween Yi Toegye and Yi

Yulgok

Same as above.

10 13 & 15 Nov The adaptation ofConfucianism in early Japan,the ascendancy to orthodoxyofShushigakuand the spreadofYomeigaku in the Tokugawaperiod


11 20 & 22 Nov Critics of the Neo-Confucianschools: The Ancient Learningof Yamaga Soko, Ito Jinsai andOgyu Sorai

Same as above.

12 27 & 29 Nov Modern New Confucianism as

a movement to explore themodernity in the Confucianvalues

Yao, An Introduction to

Confucianism, 245-286.Berthrong,Transformation of theConfucian Way, 174-200.

13 4 & 6 Dec Confucianism in the West: Pastand Present

To be determined.

Outcomes:

1. By the end of the course, students will acquire the knowledge of the majortrends of developments of Confucianism in the past: how it originated and

consolidated in ancient China, reformulated and revitalized in the Song andMing periods, and adapted and transformed in traditional Korea and Japan.


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2. In addition, they will also attain a good understanding of how Confucianismdevelops in the modern period, both in the East and the West.

3. Above all, they will gain a mastery of the basic tenets of Confucianism as one ofthe major religious and philosophical traditions of mankind.

Assessment:

1. Classroom performances (30%): Students are expected to involve actively in classroom discussions. In addition, they are also required to do one to two presentations in a semester,

either as an individual or in a group.

2. Research paper or book report (35%): Students are required to write an academic paper on a subject chosen from one of

the above topics or a critical review on a book selected from the List of

References. The paper or the report should be within 4000 words, neatly typed and

double-spaced. Marks will be deducted from too short a report, with 5% pereach hundred words.

The paper or the report is due normally two weeks before the end of the semester.Unless exceptional contingencies, request for extension will not be entertained.Penalty will also be applied to late reports, with a daily deduction of 5 %.

3. Final examination (35%): The examination will last for two hours, covering both the lectures and the

tutorials.

List of References:

I. East Asian Confucianism:1. Yao, Xin-zhong. An Introduction to Confucianism. Cambridge; New York:

Cambridge University Press, 2000. [BL1852.Y36 2000]2. Berthrong, John H & Evelyn Nagai Berthrong. Confucianism: A Short

Introduction. Oxford, England: Oneworld Publications, 2000. [BL1852.B472000]

3.

Eisenstadt, S. N. Multiple Modernities. Daedalus, 129 (Winter 2000), pp.1-29. [Q11. A54; Access via ProQuest]4. Berthrong, John H. Transformation of the Confucian Way. Colorado:

Westview Press, 1998. [B127.C65 B47 1998]5. Bloom, Irene and Joshua A. Fogel, eds. Meeting of Minds: Intellectual and

Religious Interaction in East Asian Traditions of Thought: Essays in Honor ofWing-tsit Chan and William Theodore de Bary. New York: ColumbiaUniversity Press, 1997. [B127.C65 M44 1997]

6. Rozman, Gilbert, ed. The East Asian Region: Confucian Heritage and ItsModern Adaptation. Princeton, N.J .: Princeton University Press, 1991.[B5233.C6 E37 1991]

7. de Bary, William T. East Asian Civilizations: A Dialogue in Five Stages.Mass.: Harvard UP, 1988. [DS509.3 .D43 1988]


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8. De Vos, George and Takao Sofue. Religion and the Family in East Asia.Berkeley: University of California Press, 1984. [BL625.6 .R45 1987]

9. Abe, Yoshio. Development of Neo-Confucianism in Japan, Korea and China:A Comparative Study. Acta Asiatica, 19 (1970), pp. 16-39.

I I. Chinese Confucianism:1. Liu, Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy. CT:

Praeger Publishers, 2003. [B5233 N45 L58 2003]2. Ivanhoe, Philip J. Ethics in the Confucian Tradition: the Thought of Mengzi

and Wang Yang-ming. Indianapolis, IN: Hackett Pub. Co., 2002. [BJ117.I832002]

3. Kern, Martin. Ritual, Text, and the Formation of the Canon: HistoricalTransitions ofwen in Early China. Tung Pao, 86 (2001).

4. deBary, Wm Theodore and Richard Lufrano, eds. Sources of Chinese Tradition.2nd ed. Vol. 2. New York: Columbia University Press, 2000. [DS721.D371999 v.2]

5. deBary, Wm Theodore and Irene Bloom, eds. Sources of Chinese Tradition.2nd ed. Vol. 1. New York: Columbia University Press, 1999. [DS721.D371999 v.1]

6. Liu, Shu-hsien. Understanding Confucian Philosophy: Classical andSung-Ming. CT: Greenwood Press, 1998. [B127.C65 L59 1998]

7. Shun, Kwong-loi. Mencius and Early Chinese Thought. Stanford, California:Stanford University Press, 1997. [B128.M324 S48 1997]

8. Chan, Charles Wing-hoi. Confucius and Political Loyalism: The Dilemma.Monumenta Serica, Vol. XLIV (1996), 25-99.

9. Chan, Charles Wing-hoi. Chu Hsis Theory ofTao-tung and the Message ofthe Sages. International Review of Chinese Religion and Philosophy, 1(March 1996), 67-152.

10. Tu, Wei-ming. Way, Learning, and Politics: Essays on the ConfucianIntellectual. Albany: State University of New York Press, 1993. [BL1852.T81993]

11. Machle, Edward J. Nature and Heaven in the Xunzi. Albany: StateUniversity of New York Press, 1993. [B128.H74 M33 1993]

12. Tillman, Hoyt Cleveland. Confucian Discourse and Chu Hsi Ascendancy.Honolulu: University of Hawaii Press, 1992. [B127.C65 T55 1992]

13. Ebrey, Patricia Buckley. Confucianism and Family Rituals in Imperial China:A Social History of Writing about Rites. New Jersey: Princeton University

Press, 1991. [DS721.E336 1991]14. de Bary, William T. Learning for Oneself: Essays on the Individual inNeo-Confucian Thought. New York: Columbia University Press, 1991.[B127.N4 D397 1991]

15. de Bary, William Theodore. The Trouble with Confucianism. Cambridge,Mass.; London: Harvard University Press, 1991. [BL1852.D43 1991]

16. Liu, Kwang-ching, ed. Orthodoxy in Late Imperial China. Berkeley:University of California Press, 1990. [DS754.14 O78 1990]

17. Gardner, Daniel K. Learning to be a Sage: Selections from the Conversationsof Master Chu, Arranged Topically. Berkeley: University of California Press,1990. [B128.C52 E5 1990]

18. Tu, Wei-ming. The Confucian Tradition in Chinese History. In Heritage ofChina: Contemporary Perspectives on Chinese Civilization. Ed. Paul S. Ropp.


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Berkeley, Los Angeles & Oxford: University of California Press, 1990,

112-37. [DS721 .H45 1990]

19. Tu, Wei-ming. Centrality and Commonality: an Essay on ConfucianReligiousness. New York: State University of New York Press, 1989.[PL2473.Z7 T8 1989]

20. Chan, Wing-tsit. Chu Hsi: New Studies. Honolulu: University of HawaiiPress, 1989. [B128.C54 C42 1989]

21. Munro, Donald. Images of Human Nature: A Sung Portrait. Princeton:Princeton University Press, 1988. [BD450 M863 1988]

22. Chan, Wing-tsit. Exploring the Confucian Tradition. Philosophy East andWest, 38:3 (July 1988), 234-50.

23. Chan, Wing-tsit. Chu Hsi: Life and Thought. Hong Kong: ChineseUniversity Press, 1987. [B128.C54 C4 1987]

24. Eber, Irene, ed. Confucianism: The Dynamics of Tradition. New York:Macmillan, 1986. [BL1852 C66 1986]

25. Schwartz, Benjamin. The World of Thought in Ancient China. Cambridge:Belknap Press of Harvard University Press, 1985. [B126 S345 1985]

26. Chang, Kwang-chih. Art, Myth, and Ritual: The Path to Political Authority inAncient China. Cambridge: Harvard University Press, 1983. [DS741.65 C531983]

27. de Bary, William T. The Liberal Tradition in China. Hong Kong: ChineseUniversity Press, 1983. [B127.N4 D398 1983]

28. Ching, Julia. To Acquire Wisdom: The Way of Wang Yang-ming. New York:Columbia University Press, 1976.

29. Wright, Arthur F., ed. Confucianism and Chinese Civilization. California:Stanford University Press, 1975. [DS727 .C65 1975]

30.

Munro, Donald. The Concept of Man in Early China. California: StanfordUniversity Press, 1969. [BD450 M86 1969]31. Creel, Herrlee G. Confucius and the Chinese Way. New York : Harper &

Row, 1960. [B128.C8 C65 1960]32. Creel, Herrlee G. Chinese Thought from Confucius to Mao Tse-tung. Chicago:

University of Chicago Press, 1953. [B126 .C67 1953]

I I I . Korean Confucianism:1. Peterson, Mark A. Korean Adoption and Inheritance: Case Studies in the

Creation of a Classic Confucian Society. Ithaca, New York: East Asia Program,Cornell University, 1996. (HV875.58.K6 .P473 1996)

2. Palais, J ames B. Confucian Statecraft and Korean Institutions: Yu Hyongwonand the Late Choson Dynasty. Seattle and London: University of WashingtonPress, 1996.

3. Chung, Edward Y.J . The Korean Neo-Confucianism of Yi Toegye and YiYulgok: A Reappraisal of the Four-Seven Thesis and Its PracticalImplications for Self-Cultivation. Albany: State University of New York Press,1995.

4. Kalton, Michael C., et al., trans. The Four-Seven Debate: An AnnotatedTranslation of the Most Famous Controversy in Korean Neo-Confucian Thought.Albany: State University of New York Press, 1994. [B5253.F68 K35 1994]

5. Lee, Peter H. and Wm. Theodore deBary, eds. Sourcebook of Korean Tradition.Vol. I. New York: Columbia University Press, 1997. [DS904 S68 1993 v.1]

6. Lee, Peter H. ed. Sourcebook of Korean Civilization. Vol II. New York:


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Columbia University Press, 1996. [DS904 S68 1993 v.1]7. Deuchler, Martina. The Confucian Transformation of Korea: A Study of

Society and Ideology. Cambridge, Mass: Council on East Asian Studies,Harvard University Press, 1992. [DS913.27 .D48 1992]

8. Ro, Young-chan. The Korean Neo-Confucianism of Yi Yulgok. Albany: StateUniversity of New York Press, 1989. [B5254.Y514 R6 1989]

9. Yi, Hwang. To Become a Sage: The Ten Diagrams on Sage Learning.Translated, edited, and with commentaries by Michael C. Kalton. New York:Columbia University Press, 1988. [B5254.Y483 S663813 1988]

10. Haboush, JaHyun Kim. A Heritage of Kings: One Mans Monarchy in theConfucian World. New York: Columbia University Press, 1988.[DS913.392.Y66 H33 1988]

11. deBary, Wm. Theodore and JaHyun Kim Haboush, eds. The Rise ofNeo-Confucianism in Korea. New York: Columbia UP., 1985. [B5253.N45R57 1985]

12. Lee, Ki-baik. A New History of Korea. Cambridge: Harvard University Press,1984. [DS907.16 .Y5313 1984]

13. Pak, Chong-hong. Historical Review of Korean Confucianism. In MainCurrents of Korean Thought. Ed. The Korean National Commission forUNESCO. Oregon: Pace International Research, Inc., 1983, 60-81.

14. Yi, Tae-jin. Historical Functions of Korean Neo-ConfucianismA Proposalfor Its Revaluation. In Upper-class Culture in Yi-Dynasty Korea. Ed.Shin-yong Chun. Seoul: International Culture Foundation, 1980, 93-113.

15. Yang, Key P. and Gregory Henderson. An Outline History of KoreanConfucianism: I and II. The J ournal of Asian Studies, 18:1 (1959), pp. 81-101;18:2 (1959), 259-76.

IV. J apanese Confucianism:1. Tucker, John Allen, ed. & trans. Ogyu Sorais Philosophical Masterworks: The

Bendo and Benmei. Association for Asian Studies and the University ofHawaii Press, 2006. [B5244.O352 E6 2006]

2. Tucker, John Allen. Ito J insais Gomo jigi and the Philosophical Definition ofEarly Modern Japan. Leiden: E.J . Brill, 1998. [B5244.I763 G6613 1998]

3. Yamashita, Samuel Hideo, trans. Master Sorai Responsals: An AnnotatedTranslation of Sorai Sensei Tomosho. Honolulu: University of Hawaii Press,1994. [B5244.O353 T6613 1994]

4. Tucker, Mary Evelyn. Moral and Spiritual Cultivation in JapaneseNeo-Confucianism: The Life and Thought of Kaibara Ekken (1630-1714).Albany: State University of New York Press, 1989. [B5244.K254 T83 1989]

5. Nakai, Kate Wildman. Shogunal Politics: Arai Hakuseki and the Premises ofTokugawa Rule. Cambridge: Harvard University Press, 1988. [DS872.A7N34 1988]

6. Chan, Charles Wing-hoi. On Ogyu Sorais Critique of Chu Hsis Program ofLearning to be a Sage. Monumenta Serica, 46 (1998), 195-232.

7. Koschmann, J . Victor. The Mito Ideology: Discourse, Reform and Insurrectionin Late Tokugawa Japan, 1790-1864. California: University of CaliforniaPress, 1987. [DS881 .K66 1987]

8. Najita, Tetsuo. Visions of Virtue in Tokugawa Japan: The Kaitoku, MerchantAcademy of Osaka. Chicago: University of Chicago Press, 1987. [DS822.2N28 1987]


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9. Masahide, Bito. Confucian Thought during the Tokugawa Period. InReligion and the Family in East Asia. Eds. George A De Vos and Takao Sofue.Berkeley: University of California Press, 1986, 127-38. [BL625.6 .R45 1987]

10. Bellah, Robert. Tokugawa Religion: The Cultural Roots of Modern J apan.New York: The Free Press; London: Collier MacMillan Publishers,

1985. [BL2210 .B42 1985]11. Nosco, Peter, ed. Confucianism and Tokugawa Culture. Princeton: Princeton

University Press, 1984. [B5243.N4 C66 1984]12. Abe, Yoshio. The Unique Confucian Development of Japan: A Brief Survey

and a Few Suggestions. Asian Culture Quarterly, 4:1 (Spring, 1976), 8-13.13. Maruyama, Masao. Studies in the Intellectual History of Tokugawa Japan.

Trans. Mikiso Hane. Princeton: Princeton University Press, 1974. [JA84.J3M313 1974]

14. Abe, Yoshio. The Characteristics of Japanese Confucianism. Acta Asiatica,25 (1973), 1-21.

15. Sources of J apanese Tradition. Compiled by Wm. Theodore de Bary ... [et al.] ;with collaboration of William Bodiford, Jurgis Elisonas, and Philip Yampolsky ;and contributions by Yoshiko Dykstra ... [et al.]. 2nd ed. 2 vols. New York:Columbia University Press, 2001-2005. [DS821.S68 2001 v.1-2]

V. Confucianism in the Modern Age:1. Liu, Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy.

Westport, Conn.: Praeger, 2003. [B5233.N45 L58 2003]2. Tamney, Joseph B. & Linda Hsueh-Ling Chiang. Modernization,

Globalization, and Confucianism in Chinese Societies. Westport, Connecticut& London: Praeger Publishers, 2002. [BL1852.T35 2002]

3.

deBary, Wm. Theodore. Asian Values and Human Rights. Cambridge:Harvard University Press, 1998. [JC599.A78 D4 1998]4. Tu, Wei-ming, ed. Confucian Tradition in East Asian Modernity: Moral

Education and Economic Culture in J apan and the Four Mini-dragons.Cambridge: Harvard University Press, 1996. [DS509.3 C67 1996]

5. Tu, Wei-ming, Milan Hejtmanek, and Alan Wachman, eds. The ConfucianWorld Observed: a Contemporary Discussion of Confucian Humanism in EastAsia. Honolulu, Hawaii: Institute of Culture and Communication, theEast-West Center, 1992. [B5233.C6 C66 1992]

6. Rozman, Gilbert, ed. The East Asian Region: Confucian Heritage and ItsModern Adaptation. Princeton, N.J .: Princeton University Press, 1991.

[B5233.C6 E37 1991]7. Tu, Wei-ming, ed. The Triadic Chord: Confucian Ethics, Industrial East Asia

and Max Weber: Proceedings of the 1987 Singapore Conference on ConfucianEthics and the Modernization of Industrial East Asia. Singapore: The Instituteof East Asian Philosophies, 1991. [BJ117 .S56 1987]

8. Dore, Donald. Taking Japan Seriously: A Confucian Perspective on LeadingEconomic Issues. California: Stanford University Press, 1987. [HC462.9D663 1987]

9. Tu, Wei-ming. Toward a Third Epoch of Confucian Humanism: ABackground Understanding. In Confucianism: The Dynamics of Tradition.Ed. Irene Eber. New York: Macmillan, 1986. [BL1852 .C66 1986]

10. Metzger, Thomas A. Escape from Predicament: Neo-Confucianism and ChinaEvolving Political Culture. New York: Columbia University Press, 1977.


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[JA84 C6 M43 1977]11. Fingarette, Herbert. Confucius: The Secular as Sacred. New York: Harper

and Row, 1972. [B128.C8 F48 1972]12. Liu, Shu-hsien. The Confucian Approach to the Problem of Transcendence

and Immanence. Philosophy East and West, 22:1 (1972), 45-52.

13. Liu, Shu-hsien. The Religious Import of Confucian Philosophy: ItsTraditional Outlook and Contemporary Significance. Philosophy East andWest, 21 (1971), 157-75.

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VI . Confucianism in the West:1. Liu, Shu-hsien, John Berthrong and Leonard Swidler, eds. Confucianism in

Dialogue Today: West, Christianity & J udaism. PA: Ecumenical Press, 2004.[BR128.C43 C663 2004]

2. Neville, Robert Cummings. Boston Confucianism: Portable Tradition in theLate-Modern World. Albany, NY: State University of New York Press, 2000.[BL1852.N48 2000]

3. Prazniak, Roxann. Dialogues Across Civilizations: Sketches in world Historyfrom the Chinese and European Experiences. Boulder: Westview Press, 1996.[DS721 .P73 1996]

4. Berthrong, John H. All under Heaven: Transforming Paradigms inConfucian-Christian Dialogue. Albany, NY: State University of New YorkPress, 1994. [BR128.C43 B46 1994]

5. Ching, Julia, and Willard G. Oxtoby. Moral Enlightenment: Leibniz and Wolffon China. Nettetal: Steyler Verlag, 1992.

6. Ching, Julia, and Willard G. Oxtoby, eds. Discovering China: EuropeanInterpretations in the Enlightenment. Rochester: University of Rochester Press,1992. [B801 .D57 1992]

7. Lee, Peter K. H., ed. Confucian-Christian Encounter in Historical andContemporary Perspective. Lewiston, N.Y.: Edwin Mellen Press,1991. [BR128.C43 C66 1991]

8.

Lee, Thomas H. C., ed. China and Europe: Images and Influences in theSixteenth to Eighteenth Centuries. Hong Kong: Chinese University Press,

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9. Kng, Hans, and Julia Ching. Christianity and Chinese Religions. New York:Doubleday, 1989. [BR128.C4 K8613 1989]

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11. Young, John D. Confucianism and Christianity: the First Encounter. HongKong: Hong Kong University Press, 1983. [BR128.C43 Y68 1983]

12. Mungello, David E. Leibniz and Confucianism: The Search for Accord.Honolulu: University of Hawaii Press, 1977. [B2599.C5 M86 1977]

Charles Chan - Confucianism in a Global Context

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